The Crime of Man-Stealing
He showed clearly that the enslaved Africans were unjustly seized in their own native country, and against their will, conveyed to the sea-coast and sold in the slave shambles to the slave dealer, and from him to another who transports them to a foreign land, where they are again sold to the cultivators of the soil, and held with their children to perpetual servitude. Dr C. showed clearly that the original crime of man-stealing, instead of being mitigated by these several transfers of these unfortunate persons, is greatly increased, because those who were seized at first by cruelty and violence, by the unenlightened African chiefs, who, with force of arms captivated them, their Slavery has been perpetuated by those who are enlightened by the laws of morality and christianity. "A horse," said Dr. C., "which has been stolen, and sold to one who knows that it was stolen, and he sells it to another with the knowledge that it is a stolen horse, and keeps it for his own, is equally guilty with the original horse-thief, and it matters not in whose hands the horse is found, the original owner is morally and legally entitled to him without fee or reward." This will be admitted to be a clear case by every honest man. He therefore came to the conclusion that every slave-holder, knowing that the slave was originally stolen, and held with his posterity to unwilling servitude is guilty of the crime of man-stealing, for he participates in the crime after the fact of the original stealing, by holding the stolen man or his children. Now this is good logic and all men opposed to Slavery will admit it. Let us apply this logic to another subject, which is equally clear. It is admitted by a large number of christian ministers and people who profess to be guided by the Scriptures, that there is no authority found in the word of God for secularizing the day which God commanded to be kept holy; and for substituting the first day of the week, now styled the christian sabbath. It is pretty well understood by the readers of the New Testament, and early ecclesiastical history, that from neither of these sources of information can we find any transfer of the sacredness of the Sabbath to the first day of the week. The apostles and christians of their day appear to have regarded with due solemnity the Sabbath of God's appointment, thus imitating their Lord and Master. In the subsequent ages—say in the second and third centuries, and onward—a large number of the festivals were instituted by the voluntary action of christians. A festival was kept in memory of every eventful period of our Saviour's life—his birth, his death, his resurrection, and his ascension. His forty days of fasting is turned into lent. The passover, paska in the Greek New Testament, is in English called Easter, and kept as a feast by this name. And the apostles and saints had festivals or fasts appointed as their memorials. And it appears that at the close of the third century of the christian era, the christians had more festivals than the pagans, whom they were desirous to convert. Among these days of celebration, Friday was celebrated as the day of our Saviour's crucifixion, and Sunday as the day of his resurrection. At first, they may have been observed like other festivals, yearly, but at an early day they were observed weekly. At first these festivals of days of observation were voluntarily adopted by christians at the suggestion or recommendation of their ministers; but ultimately the church or churches required their people to observe them, and in the fourth century, the first christian emperor, Constantine, made them obligatory by laws which he enacted. The question has often been raised in our own day, How did the Sabbath become changed from the seventh to the first day of the week? The great mass of christians descending from the Roman and Greek churches seem to have entertained the opinion that the Sabbath was a Mosaic institution and that it was abrogated with circumcision and other Jewish ceremonies. They, of course, had no idea that the Sabbath had been changed, but abrogated, and that they were at liberty to have as many, or as few seasons or days of religious celebration as they might see fit, or if they thought proper, to have none at all. They took it for granted that this matter was left altogether with the church. This opinion, however, began to be abandoned during the reformation, that is, in the sixteenth century. Then there were Seventh-day Sabbatarians and First-day Sabbatarians. The former claiming that the Sabbath had never been changed, that God never authorized its being secularized, or made a day of labor, and that it was therefore still obligatory upon mankind, whether in the church or out of it. The latter insisted upon it that the Sabbatic institution remained, but that the day of its observance was changed to the first day. But neither they nor their successors have been able to find in the Scriptures either of the Old or the New Testament, anything to substantiate the opinion. King James' translators foisted into several places of the New Testament the words, the first day of the week, where in the original Scriptures there is no such reading. And commentators have gone as far as honesty would allow to show that certain passages in the Old Testament seem to look towards a change of the Sabbath; and some have been bold enough to assert roundly that God has made this change. But it requires much time and study to make this matter clear to an honest mind. There is so much complicated mental machinery necessary to make this matter look plausible that no longer than this machinery is in operation, does the subject look clear and satisfactory. And a great majority of christians at this day are in relation to this matter of the change of the Sabbath, much in the condition of multitudes of the Southern bondmen in regard to how they became slaves. They and their ancestors have been so long enslaved that multitudes of that oppressed race, are ready to believe the white man, when he tells them that God has so ordered it. This may satisfy some of them; but many of them do not know how to believe it, and endeavor to avert the curse or bondage by a flight for their liberty, and their lives. So it is in regard to the question, How did the Sabbath become changed from the seventh day, which is enjoined in the fourth commandment, to the first day, concerning which the commandment says not a word? The only true answer to this question is this: the Sabbath has been stolen, and enslaved. Whether they were good men or wicked men, who laid violent hands upon it is not a matter of any consequence. God made the Sabbath a day of freedom from toil, and secular business, just as he made the colored man free from bondage, and like him, the Sabbath has been stolen from its rightful owner and Lord, and like the poor bondman, transferred from father to son, and from one generation to another, and like him made to do the most servile labor of all the other days of the week, until it may seem to those who sequester this day from its rightful Lord, as the most proper day for the drudgery178of the whole week, just as men are wont to look upon the poor stolen bondmen. But we do fearlessly assert to our fellow christians, and to all who look upon stealing, whether of man or beast, as wrong and against the common law of morality, that those who voluntarily make the Sabbath which God has reserved for his special service, a day of servile labor, that they have, and use for their own profit a stolen day. It matters not who first stole it, it is stolen, and they hold it in their possession, and use it for their purposes. They are not ignorant of the rightful owner of the Sabbath, and according to the argument of Dr. Cheever on the Slavery question, they are bound by the law of morality and religion, to restore it to its lawful owner. God himself makes this demand upon them, "Remember the day of the Sabbath to sanctify it." It has always been a mystery to us that the Bible is so little read, so poorly appreciated. A few hurried snatches in the morning, the shortest psalm in the evening, to a very great extent, comprise the Bible reading of many who profess and call themselves Christians. The prolific press is daily pouring forth issues of aids to Scripture reading, the most gifted intellects both of this and other lands are using all their power to make the Bible the text book of the age, but in vain. There seems to have arisen in the mind of the rising generation an insatiable desire for something new—something stirring, something calculated to arouse their stupified faculties. Persons will pore hour after hour over the soporific pages of some silly novel, whose author has mistaken bombast for brains, and vagueness for depth, while the Bible—God's code of laws to sinful, rebellious man—lies unopened for weeks, yea months. The young man will nestle in his bosom the sin-stained pages of Byron, not knowing that his slime is polluting and his poison infecting every affection of his heart, while a stream of living water is gushing from the full and ever flowing fountain of truth. In the one he finds only waters of Marah; in the other sweet, soul-inspiring, soul-cheering streams whose freshness never departs, whose supply never is wanting. You cannot inflict greater punishment on some persons than to force them to read daily a portion of God's word. To them it is as a "root out of dry ground, having no form or comliness." Why are these things so? We find in the Bible everything that is attractive and lovely; we find its pages glittering with golden truths, its chapters glowing with a Saviour's love. The statesman finds in the Pentateuch the ablest code of laws in the world; the scholar never grows weary in exploring this mine of hidden treasure and immeasurable wealth; the poet catches from the "sweet singer of Israel" inspiration which kindles anew his flickering flame; the most gifted minds the world has ever produced unite in pronouncing it to be far superior to anything of man's production which has ever appeared in literature. Says Milton, "There are no songs comparable to the songs of Zion; no orations equal to those of the Prophets, and no politics like those which the Scriptures teach." Sir Matthew Hale, "There is no book like the Bible for excellent wisdom, learning and use." Hon. Robert Boyle, "It is a matchless volume; it is impossible we can study it too much or esteem it too highly." We could extend this list to a much greater extent, but deem it unnecessary. Has the character of Israel's great law-giver lost any of its lovely meekness, or lofty nobility? Has the fire of Jeremiah been quenched? Has the wisdom of Solomon been surpassed by that of any other man? Has the poetry of David found its equal in ancient classics or modern epic? Has Galilean Peter lost his impetuous zeal or his tearful repentance? Has loving John ceased to win your admiration and enlist your affection? Have you grown weary in listening to the warbling angelic choirs as they hymn that majestic strain of "Peace on earth, and good will to men?" Has the lustre of the golden streets of the New Jerusalem been dimmed by the glare of earthly riches? And, we ask in conclusion, has the voice of Jesus of Nazareth lost its sweetness; is he less able, or less willing to forgive now than when he forgave poor weeping Mary? Have you forgotten his suffering on Calvary? Have you forgotten that he died for sinners such as you are? Why Oh! why is it then, that God's word is so little thought of? Is it not to it, that we as a nation owe our prosperity, our happiness? There is a radical defect somewhere. "These things ought not to be so." We too well know that to the unregenerate heart the Bible as a revelation of God's will, has but little beauty; yet its literary attractions, and they are great, very great, still remain. Its characters are the finest models in the world. Its style cannot be surpassed by any writer ancient or modern. It is suited for all classes and conditions of life. The rich and the poor, the old and the young, the learned and the unlearned, the pastor and his people can find in its pages something to suit their situations. Sinner, to you it comes as a special blessing; to you it points out one who came into the world to die that you might live. Will you not read it then? Will you not ask the aid of God's Spirit to enable you to embrace those rich offers of salvation and clasp that precious Saviour to your bosom? Parent, will you not endeavor to point out the beauties of this Book to your children more in the future than you have done in the past? Perhaps no little of this distaste of God's word lies at your door. Perhaps had your children been taught its truths better when they were young, they would not now neglect them when grown up. This is a solemn thought; ponder it, think over it. We would not have you forget that "the Spirit of God" maketh the reading of the Word an effectual means of convincing and converting sinners, and building them up in holiness and comfort through faith unto salvation."—Sel. The weary need sympathy and encouragement. They are prone to despond. Their work is burdensome to them. They do it listlessly, carelessly, mournfully; sometimes they are tempted not to do it at all. They are disposed to magnify their difficulties, and to underrate their own capabilities. They take a gloomy view of things. Their hands hang down; their knees are feeble; their brow is clouded. And it would be both unwise and unkind to blame them. Would it lessen their fatigue do you think, to censure them for being tired? Or would they be likely to grow more hopeful through your scolding them for their faint-heartedness? No, they want comfort, not reproof; gentle counsels, not harsh animadversion. When the wearied and dejected prophet sat under the juniper tree, and, with fretful impatience, exclaimed, "It is enough; now, O Lord take away my life;" how gently God dealt with him! An angel was sent to minister unto him, who prepared for him a table in the wilderness, and bade him arise and eat, and recruit his strength.—Sel. An Old-Fashioned Prayer-meeting.
This meeting was held in the city of Jerusalem, once the "joy of the whole earth," but now accursed and down-trodden by the unbelieving Turk. It was held in a private dwelling in an upper chamber, where a number of the disciples resided. Unbelief sometimes says there can be no good prayer-meetings in certain localities for the want of convenient houses of worship. This is a mistake. God is not confined to churches.—Some of the most remarkable meetings on record were held in the woods, in barns and in private dwellings. Indeed179the primitive Christians in times of bloody persecutions, were sometimes wonderfully visited by the Spirit's outpouring at prayer meetings held in the dark caverns and dens of the earth. The circumstances under which this meeting was held were of a very interesting and solemn character. Jesus had accomplished his wonderful mission. His eventful life, astonishing sufferings, tragic death, glorious resurrection, and triumphant ascension, were all fresh in the recollection of the disciples assembled. The commission, "Go ye into all the world and preach the gospel to every creature," was bearing heavily upon their hearts. They were anxiously waiting for power from on high. Of the persons assembled at the meeting we notice Mary, our dear Lord's mother, also Mary Magdalene, Peter, James, John, Simon, and in all about a hundred and twenty. That was a better turnout than we usually have in our largest city churches on prayer meeting occasions. But we are told that the disciples were "ALL" there. That was a good omen. O if all the members of a single church would fill their places at the prayer meeting, we would see changed times. But alas, such meetings are but thinly attended. And what is still better, they were all in perfect unity of spirit and purpose—were "all with one accord in one place." The little rivalries among the disciples had all been crushed out by the stupendous events which had so recently passed before their eyes; and they were humbled and oppressed by a glimpse of the grandeur of their commission. Heart to heart and soul to soul they met and prayed. O for such "accord," such unity, such fellowship in our prayer meetings! The Holy Ghost descended upon them, but before it, "came a sound from heaven, as of a rushing mighty wind." This awe-inspiring miracle was intended, probably, to represent the power of that invisible Spirit, which, like the wind, can be heard and felt, but not seen, with which they were to be baptized. God frequently accompanies the outpouring of his Spirit with mysterious physical manifestations. "And there appeared unto them cloven tongues as of fire."—"An appearance says Hammond, "of something like flaming fire, (lambent flame), lighting on every one of them, which divided asunder and so formed the resemblance of tongues, with that part of them that was next their heads, divided or cloven." "And they were all filled with the Holy Ghost." This was the happy consummation of the meeting. O for the recurrence of Pentecostal prayer meetings! But, inquires a kind neighbor, may christians now hope for the Spirit's baptism? Yes for it has been experienced in all the great revivals that have occurred in every age of the world; and after me cometh one, said John, who shall "baptize you with the Holy Ghost and with fire." "Be ye filled with the Spirit," is an apostolic command. Jesus declares that our Father in heaven is more willing "to give the Holy Spirit to them that ask him" than are earthly parents to grant the reasonable requests of their children. Friends of Christ, those are most searching and lasting revivals that begin with the Spirit's outpouring upon a united, holy, praying church. We are too prone to cast our eyes upon the dark side of the picture, and to keep them there. We gaze so fixedly upon the discouragements that lower around us, that we lose sight of the bright light that shines beyond. Oh! how much more reasonable, how much more strengthening, to fill our sphere of vision with all that we can cluster together of the bright and hopeful. By bringing discouragement, with all her black crew so conspicuously in the foreground, the heart loses its stamina, and the arm becomes paralyzed. Whereas did we but keep in view the spiritual greatheart that walks close beside us—did we but remember that Emmanuel and we are co-workers—did we but keep faith's eye steadily fixed on those gates of pure pearl that shine so luringly before us—the lions might roar, without causing our hearts to quake; and the very obstacles that cross our way, the arch fiend's barricades to hedge up our pathway to the skies, would only serve us as stepping stones to help us on to victory. In such an enterprise as we engage in, we should expect difficulty and discouragement. Aim and effort to secure that aim, must ever be commensurate; and difficulties crowd and hedge up the way to the very boldest climber. The nature of our work is in itself a pledge that we shall have much to contend with. The higher we choose our degree along the scale of purpose, the more nerve and stout-heartedness do we require to reach it.—Sel. Forward! A word for anxious inquirers.
It is the first step that costs. When the Israelites come up to the Red Sea, the command of God was, “Speak to the children of Israel that they go forward.” But how? The Jewish leader might well cry out—we have no fleet to bear us over. “Go forward!” But Lord! we cannot for the gulf before us. “Go forward!” Wouldst thou have us, Lord, to perish in the billows? Still the same answer comes—“speak to the children of Israel that they go forward.” The command is peremptory. It admits of no delay. And just as soon as Israel goes forth in obedience to Jehovah’s voice, lo! the waves part asunder, and the mighty cavalcade marches through, dry shod! Unhesitating obedience to God always insures a blessing. Here is a lesson for troubled inquirers. To you comes the command of God, “Go forward.” Death is behind you. Hell followeth hard after you. There is no salvation in retreat. Heaven lies before you—not behind. No man ever saved his soul by relapsing into indifference. If you give up you are lost. 1. Perhaps you say, “I have prayed many a time already, and no blessing has yet come.” Will you cease to pray then? Will that bring an answer? As well might a voyager to Liverpool, when one hundred miles from port, put about his helm, and steer back to New York; he is almost there; why does the foolish man retreat? How many a soul has quit praying when the door of mercy was just about opening to him! Go forward! 2. Another one is kept back by fear of ridicule. He cannot stand a laugh. There is a sneer waiting for him at his father’s table, or a cutting sarcasm in his counting room. He wavers before it. He winces under the slightest word, and imagines terrible things in store for himself. Go forward; the sea will open to you, and so will many a heart to cheer you on. You will inspire respect in the very quarters from which you now expect opposition. He is a weakling who is pushed back with a straw. 3. A third complains, “I am in the dark; I cannot see my way.” Then go forward and get out of the dark. The determination to do your duty will be attended by a luminous discernment of the path of duty. God will show you the way; only go forward, looking for the cross. 4. Unbelief draws back a fourth. There is only one way to conquer doubt. It is to believe. Then, instead of halting and shivering in an ague fit of indecision, take a bold decisive step. End the torturing uncertainty by going forward, “looking unto Jesus.” The only way to do a thing is to do it. God gives strength to the obedient. He has no promise for cowards or double-minded vacillating doubters. He bestows grace on those who try to do their duty. His grace is all-sufficient for you. The deepest sea of difficulties will divide its waters for your advancing footsteps, just as soon as you determine to obey that voice which says to you, Go forward.
[Chr. Intel. ANECDOTE OF JOHN NEWTON.—Two or three years before the death of that eminent servant of Christ, John Newton, of London, formerly of Olney, when his sight was become so dim that he was no longer able to read, an aged friend and brother in the ministry called on him to breakfast. Family prayer followed, and the portion of Scripture for the day was read to him. In it occurred the verse, "By the grace of God I am what I am." It was the pious man's custom on these occasions to make a short familiar exposition on the passage read. After the reading of this text, he paused for some moments, and then uttered this affecting soliloquy:—"I am not what I ought to be—ah, how imperfect and deficient! I am not what I wish to be—I abhor what is evil, and I would cleave to what is good! I am not what I hope to be—soon, soon shall I put off mortality, and with mortality all sin and imperfection. Yet, though I am not what I ought to be, nor what I wish to be, nor what I hope to be, I can truly say, I am not what I once was; a slave to sin and Satan; and I can heartily join with the apostle, and acknowledge, 'By the grace of God I am what I am.'"—Sel. Beautiful Illustration of Faith.
SoME time since, a window in the Public School House in Coates street, Philadelphia, while the school was in session, fell out with a great crash. The cry of "fire" was raised, and a terrible panic ensued. The scholars rushed into the street, shrieking in wild dismay. The alarm extended to the teachers also, one of whom, a young lady, actually jumped from the window. Among the hundreds of children, with whom the building was crowded, was one girl, amoung the best in the school, who through all the frightful scene, maintained entire composure. The color, indeed, forsook her cheek; her lips quivered; the tears stood in her eyes; but she moved not. After order had been restored, and her companions had been brought back to their places, the question was asked her how she came to sit still, without apparent alarm, when every body else was in such a fright. "My father," said she, "is a fireman, and knows what to do in such cases, and he told me, if there was an alarm of fire in the school, I must just sit still." What a beautiful illustration of faith! "My father told me so, and my father knows!" That is the gist of the whole matter—implicit, unfaltering trust in our Heavenly Father.—Sel. Christ, the Branch of Redemption
By Walker
The plan of salvation is like unto a vine which has fallen down from the boughs of an oak. It lies prone upon the ground; it crawls in the dust, and all its tendrils and claspers, which were formed to hold it in the lofty place from which it had fallen, are twined around the weed and the bramble, and having no strength to raise itself, it lies fruitless and corrupting, tied to the base things of earth. Now how shall the vine arise from whence it had fallen. The bough of the lofty oak must be let down, or some communication must be formed connected with the top of the oak, and at the same time with the earth. Then when the bough of the oak was let down to the place where the vine lay, its tender claspers might fasten upon it, and thus supported it might raise itself up, and bloom and bear fruit again in the lofty place from whence it fell. So with man—his affections had fallen from God, and were fastened to the base things of earth. Jesus Christ came down, and by his humanity, stood upon the earth and by his divinity raised his hands and united himself with the Deity of the everlasting Father: thus the fallen affections of man may fasten upon him, and twine around him until they again ascend to the bosom of the Godhead from whence they fell. It was thus that Prophets, Evangelists, Apostles, and the Son of God himself presented the divine scheme of man's redemption. Christ is the "branch" by which the vine may recover itself from its prone and base condition; he is the "arm of the Lord" by which he reaches down and rescues sinful men from the ruin of the fall; "through whom" says Peter "ye believe in God (that is believe in God manifested through Christ) that raised him up from the dead, and gave him glory that your faith and hope might be in God." Says Paul, "Your life is hid with Christ in God." Jesus himself proclaimed, that the believer should have within him a "well of water springing up into everlasting life—that is, he that believeth in Christ crucified, the hard heart within him will be struck by the rod of faith, and in his soul there will be a well of pure and living affection, springing up to God forever. And again Jesus cried and said, "He that believeth on me believeth not on me but on him that sent me," that is, Christ was God acting, developing the divine attributes through human nature, as that men might apprehend and realize them. God might have been as merciful as he is, if Christ had never died; but man could never have known the extent nor felt the power of his mercy, but by the exhibition on the cross. His mercy could have been manifested to man's heart in no other way; and men cannot love God for what he truly is, unless they love him as manifested in the sufferings and death of Jesus. "I am the way the truth and the life; no man cometh unto the Father but by me." "If ye had known me ye would have known the Father also; and from henceforth ye know him and have seen him.—Walker. Christians.—Two Kinds.
By J. McF.
Nor long since at a social religious meeting, I was struck with the thought that there were two kinds of christians. I will attempt a short description of each. Of one kind it may be said they do what they can. They are not always very learned, nor refined, neither are they always correct in their theology. But they are 1. Willing to speak or pray at religious meetings. They will tell what they know, and let their voice be heard in humble, earnest prayer. 2. They are ready to introduce the subject of religion in social conversation. Their thoughts seem to turn in that direction with great pleasure, and they seem at home on all such subjects. 3. They are constant in their attendance at the house of prayer; not however, in reckless disregard of health, or proper care of their families. 4. They seem to be honest and candid in inquiring after truth. They will read and converse apparently without prejudice and bigotry. 5. They are remarkably benevolent—very apt to be searching out cases of physical suffering, and to supply the needy with good religious reading. The other class belong to the church. And some of them have been members for many years. For the most part they are free from odious vices, and often of the respectable class of society, and sometimes of the highest circles. But one special trait of character is, a great aversion to conversation about Christ and his cause. When the friends of the Redeemer are called on to speak and testify in favor of the religion of the Bible, it is remarkable that they have nothing to say; and if addressed personally, they seem embarrassed. And if abroad among strangers, are exceedingly reserved about questions relating to the salvation of souls. A very noticeable feature in their conduct, is the marked similarity between them and non-professors. In some instances there is a little more narrow-mindedness. Sectarian bigotry and apparent indifference about the salvation of mankind, is a prominent feature in their character. REMARKS.—1. There is but one heaven. 2. None but the pure in heart and holy in life will dwell there. 3. It is important and pertinent to inquire, Where do I belong? 4. What an hour, what a scene will that be, when the last-mentioned class of professors come to pass the test of the final judgment! J. McF.—Golden Rule. A CHRIST-LIKE SENTIMENT.—Rev. Dr. Johns, an Episcopal clergyman in Baltimore, says of "excessive denominationalism:" "Wherever this goes beyond love for souls, something is wrong. So fearful am I of this spirit, that I have been accustomed for years in passing a house of worship, of some other denomination than my own, to lift my heart to God in prayer for that minister and his people." "The law of God is like a string of pearls; breaking one of the commandments severs the string, and the rest are scattered and trampled in the mire. The vices are gregarious; they feed in herds; when you see one, you may be pretty sure there are others in the neighborhood. They train in companies, and if you welcome the leader, you must entertain his company. Every sin is a plague-spot on the heart and conscience, whose natural tendency is to spread till it infests the whole system." The apostate seems to put God and Satan in balance, and having weighed both their services, prefers the devil's service, and proclaims him the best master; and in this sense may be said to put Christ to open shame. THERE are probably no believers of the Bible who do not, as they look back to the age of Noah pronounce him the wisest and most consistent man of his generation. The word of the Lord had gone forth for the destruction of the world. Noah gave heed to the warning and prepared for the emergency. The wicked rejected, despised and mocked at it, and passed on in their folly. All will pronounce Noah wise in the course he took, and the wicked foolish for their stubbornness and rebellion. They will tell us that Noah’s salvation was but a just reward for his obedience, and that when the flood came and swept over the earth like a besom of destruction, the wicked nations were swallowed up as a just desert for their blindness and disobedience. Pass on to the days of Lot, and they pronounce the same judgment in his case. They call him wise in heeding the word of the Lord, and regard it as but just and right that the wicked should perish in their iniquity. Come down still further to the destruction of Jerusalem, and the reason of mankind renders the same verdict. Those humble followers of the Saviour who gave heed to the counsel of their Master as they saw Jerusalem compassed with armies, and fled from the doomed city, acted wisely, as all agree, in so doing. But come down to our own days and bring the case home to ourselves, and the judgment of mankind seems to be strangely reversed. In all former time it has been wise and prudent to render prompt obedience to the word of the Lord; but now innumerable objections spring up like magic before them. The word of warning and denunciation does not have its application now, or it does not mean what it says, or we cannot know anything about it. Nevertheless the word of the Lord has gone forth; the hand-writing of Omnipotence is seen in the daily-transpiring events of earth; and a few, the humble few, foolish in the eyes of the worldly wise, but aspiring after that wisdom that cometh from above, are preparing and will prepare for the things coming. To place this case on a footing with those first mentioned, let us take our stand-point, for instance, a thousand years in the future, and look back upon this time, the closing up of this dispensation, as far in the past. The record would run something on this wise: God in the fulfillment of his purpose, the restitution of all things, had promised to send his Son, arrayed in all his glory, to gather out of his kingdom all those who did offend or work iniquity. That the world might know the time of its visitation, he told them of certain events which would serve as indications of the approaching day. He told them that the sun should be darkened, the moon refuse to give her light, the stars fall from heaven, and other wonders be manifest in heaven and earth; he condescended moreover to mark the time when these things should begin to take place; namely, after a certain tribulation upon his people. The tribulation came and ceased, and then the sun was darkened, the moon also; and the stars fell from heaven, and other sights appeared to startle the world from its security and repose. A few regarded them, as God had declared them to be, precursors of the coming Judgment; but Philosophy busied herself in explaining them away, and quieting the apprehensions of men. God had, besides, warned the world through his servants the prophets, that as the day of vengeance drew near, distress of nations with perplexity, wars and rumors of wars would proclaim its approach. They came as had been foretold. The world looked for long years upon nations in angry and hostile attitude; they confessed themselves overwhelmed with trouble; they speculated long upon the chances of war, and confessed that the future lay hidden by heavy folds of obscurity which they could not lift. But they neglected to seek light from the lamp from heaven; and the signification which God had attached to these things they entirely forgot or overlooked. With a few it was not so. Those who were looking for the consolation of Israel, and striving to walk humbly with their God, and watching for any indications of the approach of Him whom their souls loved, read and understood, and strove to prepare. They were told, moreover, that as the end drew near, there would be great destitution in the moral world, lack of faith and love, men wanting in all natural and lovely graces, waxing worse and worse, deceiving and being deceived. Thus it was. Men professing godliness became lovers of their own selves, proud, boasters, blasphemers, &c., scoffers grew and multiplied, Infidelity and spirits of devils monopolized the world; a few understood and appreciated the import of these things. And after all these things they were told that the Lord should descend in flaming fire. The time drew near, and the world, unless they had persistently shut their ears, and closed their eyes, and stiffened their necks, and steeled their hearts, might have heard and seen and known their position and their doom. But they would not. As God had promised, the Son of man at length appeared in the clouds of heaven, with power and great glory. The wicked were consumed with the spirit of his mouth and destroyed by the brightness of his coming. The righteous few who had covenanted with him by sacrifice were caught up to meet the Lord, so forever to be with him. Reader, taking your stand a thousand years in the future, and looking back upon this scene, what would be your verdict? It would be the same as it now is in reference to Noah or Lot or the christians of Jerusalem as you look back upon them. You would say that those were most wise and prudent and judicious who gave heed to the word of warning, made ready for the great issue, and so were saved. You would say that the wicked richly deserved their fate, on account of their blindness and obstinate unbelief. People, however, do not now seem to judge thus. Now, while we are in the very midst of the scenes themselves, they seem to look upon them very differently. Those who are striving to take the position in this age, that Noah and Lot did in theirs, are looked upon as anything but wise and sensible men; and to pretend to know the word of the Lord touching these times—much more to heed it—is regarded as fanaticism and folly. Why is all this? It can only be because the active scenes of earth blind men to the declarations of holy writ which concern themselves. Important and solemn truth, calling for decisive action, for sacrifice and self-denial, they are very willing to consider as applying in the past, or they are very willing to bequeath to future generations; but to take it themselves they cannot bear. Anywhere, they seem to say, but here! To anybody except to us! Thus they did no doubt in the days of Noah and of Lot; and as it was then, says the prophecy, so shall it be at the coming of the Son of man. Thus the very course of our enemies but tends to build up the faith they so cordially hate. They themselves are instruments in the prophetic chain to furnish proof of that very position which they so vehemently declare cannot be true. But says one, you assume that all these things are going immediately to take place, and on that assumption have drawn your picture. We answer, it is no assumption of ours: God’s word has declared what shall come to pass. Some of the signs of the approaching day have already been fulfilled, and others are fulfilling before our eyes. There will be no failure. God’s word knows no such term. It will surely come. Let us be wise to-day. Give us not those who wish to give all prophecy to everybody but themselves, choosing rather to consider their own age a blank, and themselves ciphers in the prophetic outline, than to give up their worldliness, vanity and lusts. But give us those who will walk boldly up, and say, Let me know God’s truth whatever it may be! If it concerns me and my generation, I’ll heed it and faithfully act upon it. So we say to you, dear reader, Only look upon these things now, and only act upon them, as you will look, and as you will wish you had acted, but a little more than a thousand years hence.